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<p class="majorheading">Sin and
Forgiveness in the Psalms.</p>
</div>
<br />
<br />
<div class="heading3">Author:<a href="https://plus.google.com/u/0/111875209479298778013/about" rel="author">  Trevor Forrester BMin AdvDipTh.</a></div>
<div class="heading3">Topic.</div>
<br />
<h1 style="text-align: left; margin-left: 40px;"><span style="font-family: Times New Roman; font-size: 32px;">Sin and Forgiveness in the Psalms.</span></h1>
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<div class="WordSection1">
<p class="MsoNormal"><span lang="EN-US">&nbsp;</span></p>
<p class="MsoNormal"><span lang="EN-US">To be able to gain an understanding of the
meaning of "sin" in the psalms the reader must be able to extricate
themself from the English equivalent or counterpart. Within the community of
God today "sin" has been defined by many as simply doing those things
which are alien to the nature of God.</span></p>
<p class="MsoNormal"><span lang="EN-US">However in the penitential Psalms (Psalm 6;
Psalm 32; Psalm 38; Psalm 51; Psalm 102; Psalm 130; Psalm 143), with particular
reference to Psalms 32 and Psalm 51 there are three separate words used to
bring across the intended meaning and impact of Sin.</span></p>
<p class="MsoNormal"><span lang="EN-US">Firstly in v1 of both Psalm 32 and Psalm 51
the word 'transgressions'(NRSV) is used, exclaiming in a theological sense
"wilful, self-assertive defiance of God"<a href="#_edn1" name="_ednref1"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[1]</span></a>. Hans-Joachim Kraus here likens
transgressions to a revolt or rebellion which breaks away from the divine will
of God<a href="#_edn2" name="_ednref2"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[2]</span></a>,
preferring the use of "wicked deeds" instead. </span></p>
<p class="MsoNormal"><span lang="EN-US">Secondly both Psalms use the word
iniquity(NRSV) and it is at this point that the waters become some what muddied
with differing opinions as to the root of the word. Tate brings out the
discussion of the issues here<a href="#_edn3" name="_ednref3"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[3]</span></a> over
whether its roots lie in "bending and twisting"(see its use in Psalm 38:6
NRSV<a href="#_edn4" name="_ednref4"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[4]</span></a>) or "perversion". Peter
Craigie in his commentary on psalm 32 views iniquity as indicating some offence
or criminality, or even lack of respect for the divine will<a href="#_edn5" name="_ednref5"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[5]</span></a>. As used in Psalm 51:2 the term is seen
as a collective, or quasi-abstract, noun denoting the sum of past misdeeds
against God and man<a href="#_edn6" name="_ednref6"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[6]</span></a>. In
Job 15:4-4 for instance it used in relation to the doing away of a fear of
Yahweh, but in Psalm 78:37-38 it is used in context with not being steadfast
towards him<a href="#_edn7" name="_ednref7"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[7]</span></a>.Hence
iniquity brings to us a sense of erring, deviating or straying from a given
path. Ronald Youngblood in his essay<a href="#_edn8" name="_ednref8"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[8]</span></a> uses
as a backdrop the idea of a path or way and illustrates how each of the words
used for sin, all have some connection to this central idea of motion along a
path. Life then is a journey along a path that has been established by and
leads directly to him. Sin is any deviation or change in direction from that
path which if followed will lead to some other destination.</span></p>
<p class="MsoNormal"><span lang="EN-US">Thirdly there is the word commonly
translated as sin which carries the idea of missing the mark<a href="#_edn9" name="_ednref9"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[9]</span></a> (often intentionally<a href="#_edn10" name="_ednref10"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[10]</span></a>), God's will for our lives. </span></p>
<p class="MsoNormal"><span lang="EN-US">Sin in the Psalms then can be seen as
Youngblood so well points out, as deviating, missing, loosing sight of, or
changing from that intended path way which Yahweh has set out for mankind<a href="#_edn11" name="_ednref11"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[11]</span></a>. This moving from the path is something
that is intentional on the part of the sinner, but until they are prepared to
admit this they are like the writer of Psalm 32, who tried to hide his sin from
God<a href="#_edn12" name="_ednref12"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[12]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">&nbsp; What then did the Psalmist&rsquo;s see as the
consequences for this deviating from Yahweh's chosen path? It is apparent from
Psalm 51:2 that one of the consequences of iniquity is uncleanness<a href="#_edn13" name="_ednref13"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[13]</span></a>. Therefore as Kraus points out
"the guilt over this stands between God and humankind "<a href="#_edn14" name="_ednref14"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[14]</span></a>, causing them to waste away (Psalm 32:3
NRSV). Robert Jenson observes here that what afflicts the Psalmist is not some
outside sickness or affliction but an inward destruction of personal health
caused by the his own impenitence<a href="#_edn15" name="_ednref15"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[15]</span></a>. </span></p>
<p class="MsoNormal"><span lang="EN-US">Another consequence of sin arguably could
be "blood guilt" and this theme is taken up by John Goldingay who
examines Psalm 51:16 in detail, trying to find a definitive answer to the question
of whether or not the Psalmist had incurred blood guilt<a href="#_edn16" name="_ednref16"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[16]</span></a>. Goldingay's conclusion is that as the Psalmist
is restored by Yahweh he is enabled to fulfil his obligation of giving praise
(Pslam 51:15) to Yahweh. Thus he is "thereby delivered from the
possibility of incurring blood guilt by not warning other sinners to turn from
their evil ways", and in a sense he prays to be kept from being answerable
for the lostness of others by his failing to challenge and invite them to
return to Yahweh<a href="#_edn17" name="_ednref17"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[17]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">J. K. Zink in his article "Uncleanness
and Sin, A study of Job 14:4 and Psalm 51:7" looks at the advancement in
interpretation of Psalm 51:5 (NRSV) over past 50 years<a href="#_edn18" name="_ednref18"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[18]</span></a>. He points out there has been a
progression from the more traditional view of this being about "original
sin" ie. The view of Athanasius, Augustine, Luther, Calvin and others, to a
much more open interpretation. The latter more open view includes original sin,
human frailty, a collective expression of a request for forgiveness, sexual
impurity, the ritual ceremony and the spiritual realities of cleansing and
forgiveness<a href="#_edn19" name="_ednref19"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[19]</span></a>.
The very scope of this area of discussion is so vast that it would not be
possible to deal with it in this essay. </span></p>
<p class="MsoNormal"><span lang="EN-US">So the main importance here is to show: 1.
that there is an awareness of the discussion and, 2. many commentators felt
that the Psalmist recognised that a sinful nature was inherited while, 3.
others see this area as yet to fully explored in all its possible
interpretations.</span></p>
<p class="MsoNormal"><span lang="EN-US">The results of sin were uncleanness and
separation from God<a href="#_edn20" name="_ednref20"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[20]</span></a>.
Uncleanness involved disqualification from the ritual and required a sin
offering for atonement<a href="#_edn21" name="_ednref21"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[21]</span></a>. In
Psalm 51 the Psalmist expresses his awareness of guilt and realises that only a
broken and contrite spirit can restore him to God. He also expresses the need
for ceremonial purification by seeking to be sprinkled with hyssop and holy
water(Pslam 51:7)<a href="#_edn22" name="_ednref22"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[22]</span></a>.
Psalm 130 seeks to highlight the human condition, it does this by pointing out
that at every turn and twist in life one is faced with the inescapable fact
that one must deal with God. This human condition is unable to be transformed
by any other process than one that is instigated by Yahweh<a href="#_edn23" name="_ednref23"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[23]</span></a>. Release comes not at the behest of the
sinner but he can only ascend from the depths of despair and brokenness through
God whose nature it is to forgive<a href="#_edn24" name="_ednref24"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[24]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">Just as the Psalmist of Psalm 32 and Psalm 51
used 3 words in parallel to emphasis the total lostness of sin so they&nbsp; use 3
words that tells of the forgiveness that Yahweh offers.</span></p>
<p class="MsoNormal"><span lang="EN-US">The first word used is 'covered', this
describes the state of the Psalmist's sin, which has as both Psalm 32 and Psalm
51 point out has been obliterated or blotted out<a href="#_edn25" name="_ednref25"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[25]</span></a>. Marvin Tate points to the likelihood
of a written scroll or tablet being in the mind of the Psalmist and that in
Babylonian usage there is precedence for this<a href="#_edn26" name="_ednref26"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[26]</span></a>.
The idea of blotting out from such a scroll is considered by Artur Weiser, who
suggests that "from the book of guilt" be added after "blot
out" in Psalm 51<a href="#_edn27" name="_ednref27"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[27]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">Secondly the verb used in verse 2 of Psalm
51:2 has it's origin in the domestic practice of washing clothes, thus the Psalmist
desires to be cleansed from sin in the same manner one would go about washing
one's own clothes<a href="#_edn28" name="_ednref28"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[28]</span></a>. </span></p>
<p class="MsoNormal"><span lang="EN-US">As we seen earlier the sin had disqualified
the Psalmist from partaking of the ritual and it is here that the third word
for forgiveness is used. In the sense of being cleansed from sin as dross would
be from metal, or being cleansed from disease or in the manner by which unclean
things would be removed from the temple<a href="#_edn29" name="_ednref29"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[29]</span></a>.
Hence&nbsp; these three terms for forgiveness are used poetically in parallel to
display the complete nature of Yahweh's forgiveness<a href="#_edn30" name="_ednref30"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[30]</span></a>. </span></p>
<p class="MsoNormal"><span lang="EN-US">The forgiveness in Psalm 130 is something
that is awaited with an intense yearning by the psalmist and displays the hope
that his present predicament will be altered<a href="#_edn31" name="_ednref31"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[31]</span></a>.
An encounter with Yahweh for this Psalmist means an encounter with grace,
forgiveness and redemption. Patrick Miller points out that one should not in
the midst of these words for forgiveness miss the indications of the nature of
Yahweh's redemptive work, which is "the vindication of his purpose so that
individuals and community are led to worship, serve and fear him"<a href="#_edn32" name="_ednref32"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[32]</span></a>. He goes on to make another point that
this is a theme that is found through out the entire Psalter<a href="#_edn33" name="_ednref33"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[33]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">This theme of Yahweh's redemptive work is
also found in Psalm 25 where the Psalmist first establishes Yahweh's history of
forgiveness<a href="#_edn34" name="_ednref34"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[34]</span></a> and
in Psalm 25:7 he proceeds to have himself included in it. It becomes obvious at
this juncture that the people of the Old Testament had a confidence that
because of how they had seen Yahweh work in the past, they knew that to find
forgiveness for their sinful deeds meant a turning to Yahweh in repentance. </span></p>
<p class="MsoNormal"><span lang="EN-US">This however is not the complete picture
displayed here because such Psalms as Psalm 6, Psalm 90 and Psalm 38 leave no
doubt that the writers believe that with the salvation that they pray for, will
come also forgiveness<a href="#_edn35" name="_ednref35"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[35]</span></a>.
For Rev McKeating the forgiveness motif of the Psalms is intrinsically tied to
Yahweh's salvation, and he sees forgiveness as being paralleled to healing
(Psalm103:3)<a href="#_edn36" name="_ednref36"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[36]</span></a>. As
McKeating makes clear the implication is that to the people of the Old
Testament it was not a spiritual salvation to which they ascribed, but that
forgiveness was but one of the many benefits bestowed by Yahweh<a href="#_edn37" name="_ednref37"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[37]</span></a>. Sin and disaster throughout the
biblical period were always directly linked<a href="#_edn38" name="_ednref38"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[38]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">The Psalmist of Psalm 32 writes about how
his silence or lack of seeking forgiveness cost him as his body wasted away (Psalm
32:3 NRSV). Craigie makes note that some commentators see this as a sign of
some psychosomatic illness, "which they see as a bodily reaction to the
internally contained conflicts of guilt"<a href="#_edn39" name="_ednref39"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[39]</span></a>.
Even John Calvin saw the possibility that sin without forgiveness could
possible lead to some mental malady, and it would remain thus "till he was
restored to the favour of God"<a href="#_edn40" name="_ednref40"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[40]</span></a>.
Von Rad points out the connection the people saw between sin and disease, using
such passages as Psalm 32:1ff, Psalm 35:3ff, 3 Psalm 9:8-11, Psalm 41:4 to show
how close this is to the theological assertion made by the Yahwist in Genesis
3. The Yahwist indicates "how all the disturbances in our natural life
have their roots in a disturbed relationship to God"<a href="#_edn41" name="_ednref41"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[41]</span></a>.</span></p>
<p class="MsoNormal"><span lang="EN-US">As a means of applying the understanding of
sin and forgiveness to today's Christian walk it becomes important to focus in
on what the author finds are the major points of this essay.</span></p>
<p class="MsoNormal"><span lang="EN-US">Firstly with an expanded understanding of
what Sin was to the people of the Old Testament it becomes a personal challenge
for every Christian to move away from the more liberal attitude of today. This
attitude of it not being important to change our lifestyle, with a main
emphasis on confession and acceptance of Christ falls into insignificance when
the Old Testament understanding of purity and cleanliness before God is
applied. With the unchanging nature of God one is made question how a God who
put such an emphasis on these two qualities (purity and cleanliness) could
suffer a generation who comes to his son seeking forgiveness but without a
broken and contrite spirit<a href="#_edn42" name="_ednref42"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[42]</span></a> and
a willingness to turn aside from their sinful ways.</span></p>
<p class="MsoNormal"><span lang="EN-US">Secondly as one looks today at a generation
with so many emotional burdens and insecurities which are devastating the
health of the population it has to be considered, is this the result of
unconfessed sin and are writers like Von Rad and others correct when they tie
this humankind's mental health?</span></p>
<p class="MsoNormal"><span lang="EN-US">Thirdly the idea of those who are called
"blessed" (ie, those who have come before God and have sort and found
that forgiveness<a href="#_edn43" name="_ednref43"><span class="MsoEndnoteReference" style="font-size: 12pt; font-family: Brougham;" lang="EN-US">[43]</span></a>)
could in some way incur the wrath of God like the watch of Ezekiel 3:16-17(as instructed
by God) is at the least a sobering fact. This has the concept raised by
Goldingay of blood guilt and must bring to the mind of the God's people that
with blessing comes responsibility. How great would be the sorrow on the last
day when confronted with a book of accusation which listed all the lost
opportunities one had for evangelism. Just the possibility of such an idea must
cause all to question their own commitment to bring others to Christ.</span></p>
<p class="MsoNormal"><span lang="EN-US">Fourthly the everlasting love of God as
shown in Psalm 130 should be of encouragement to those who do fail but are
earnestly seeking to fulfil God's plan for their lives. It should encourage the
redeemed to be of a like nature to the lost and sinful around them. Not looking
upon them with distain or disgust, but seeing them through the eyes of a God
whose love has no bounds.</span></p>
<p class="MsoNormal"><span lang="EN-US">So in conclusion it could be said that
Psalms 32 and Psalms 51 define what sin and forgiveness is in combination with
the other penitential Psalms but Psalm 130 shows us how we should approach the
throne of grace. As the Psalmist of Pslam 130 displays his confidence that his
misdeeds will be forgiven so it is possible for others today to do also.</span></p>
</div>
<span style="font-size: 12pt; font-family: Brougham;" lang="EN-US"><br style="page-break-before: always;" clear="all" />
</span>
<div class="WordSection2">
<p class="MajorHeading"><span lang="EN-US">&nbsp;</span></p>
<h1><span lang="EN-US">BIBLIOGRAPHY</span></h1>
<p class="MsoNormal"><span lang="EN-US">Allen, Leslie. C, <span style="text-decoration: underline;">Psalms 101-150, Word
Biblical Commentary.</span> (Waco, Texas: Word Publishers, 1986, Vol 21).</span></p>
<p class="MsoNormal"><span lang="EN-US">Calvin, John, "Psalms" <span style="text-decoration: underline;">Calvins
Commentaries.</span> (trans. Rev. James Anderson; Edinburgh: The Calvin
Translation Society, 1845)</span></p>
<p class="MsoNormal"><span lang="EN-US">Craigie, Peter. C, <span style="text-decoration: underline;">Psalms 1-50 Word
Biblical Commentary.</span> (Waco, Texas: Word Publishers, 1986, Vol 19).</span></p>
<p class="MsoNormal"><span lang="EN-US">Goldingay John, "Psalm 51:16a (English
51:14a)" <span style="text-decoration: underline;">Catholic Bible Quarterly</span> 40 (1978) 388-390.</span></p>
<p class="MsoNormal"><span lang="EN-US">Harris, R. Laird et. al, <span style="text-decoration: underline;">Theological
Wordbook of the Old Testament.</span> (3 vols.; Chicago: Moody Press, 1980, Vol 2)</span></p>
<p class="MsoNormal"><span lang="EN-US">Jenson, Robert. W, "Psalm 32" <span style="text-decoration: underline;">Interpretation.</span>
33, April (1979) 172-176.</span></p>
<p class="MsoNormal"><span lang="EN-US">Kraus, Hans-Joachim, <span style="text-decoration: underline;">Psalms 1-59 A
Commentary.</span> (Minneapolis: Augsburg Publishing House, 1988).</span></p>
<p class="MsoNormal"><span lang="EN-US">McKeating, Rev. Henry, "Divine
Forgiveness in the Psalms." <span style="text-decoration: underline;">Scottish Journal of Theology.</span> Vol 18,
March 1965 69-83.</span></p>
<p class="MsoNormal"><span lang="EN-US">Miller, Patrick. D, "Psalm 130" <span style="text-decoration: underline;">Interpretation.</span>
33, April (1979)176-181. </span></p>
<p class="MsoNormal"><span lang="EN-US">Rad, Gerhard. Von, <span style="text-decoration: underline;">Old Testament
Theology.</span> (2 Vols.; London: Oliver and Boyd, 1962, vol. 1)</span></p>
<p class="MsoNormal"><span lang="EN-US">Tate, Marvin. E, <span style="text-decoration: underline;">Psalms 51-100 Word
Biblical Commentary.</span> (Waco, Texas: Word Publishers, 1986, Vol 20)</span></p>
<p class="MsoNormal"><span lang="EN-US">VanGemeren, Willem, "Psalms", <span style="text-decoration: underline;">The
Expositor's Bible Commentary.</span> (12 vols.; ed. Frank E. Gaebelein; Grand
Rapids: Zondervan, 1991, vol 5) 1-882.</span></p>
<p class="MsoNormal"><span lang="EN-US">Weiser, Artur, <span style="text-decoration: underline;">The Psalms.</span> (London;
SCM Press, 1966)</span></p>
<p class="MsoNormal"><span lang="EN-US">Youngblood, Ronald, "A New Look at the
Three Old Testament Roots for "Sin", <span style="text-decoration: underline;">Biblical and Near Eastern
Studies.</span> (ed. Gary A. Tuttle; Grand Rapids: Eerdmans, 1978) 201-205.</span></p>
<p class="MsoNormal"><span lang="EN-US">Zink, J.K., "Uncleanness and Sin, A
Study of Job XIV 4 and Psalm LI 7", <span style="text-decoration: underline;">Vetus Testamentum</span> 17 (1967)
July, 354-361.</span></p>
<p class="MsoNormal"><span lang="EN-US">&nbsp;</span></p>
<span style="font-size: 12pt; font-family: Brougham;" lang="EN-US"><br style="page-break-before: always;" clear="all" />
</span>
<p class="MsoNormal" style="text-indent: 0cm; line-height: normal;"><span lang="EN-US">&nbsp;</span></p>
<p class="MsoNormal" style="text-align: center;"><span lang="EN-US">End
Notes.</span></p>
</div>
<div><br clear="all" />
<hr width="33%" size="1" align="left" />
<div id="edn1">
<p class="MsoEndnoteText"><a href="#_ednref1" name="_edn1"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[1]</span></a><span lang="EN-US">Marvin E. Tate, <span style="text-decoration: underline;">Psalms 51-100 Word Biblical Commentary.</span>
(Waco, Texas: Word Publishers, 1986, Vol 20) 15.</span></p>
</div>
<div id="edn2">
<p class="MsoEndnoteText"><a href="#_ednref2" name="_edn2"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[2]</span></a><span lang="EN-US">Hans-Joachim Kraus, <span style="text-decoration: underline;">Psalms 1-59 A Commentary.</span> (Minneapolis:
Augsburg Publishing House, 1988) 501.</span></p>
</div>
<div id="edn3">
<p class="MsoEndnoteText"><a href="#_ednref3" name="_edn3"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[3]</span></a><span lang="EN-US">Tate, 15f. Here Tate examines S.R. Driver's argument that there has
been confusion of the actual root of </span><span style="font-size: 14pt; font-family: Hebrew;" lang="EN-US">]vi</span><span lang="EN-US"> and quotes him as
writing "one root means to 'bend' and the other to 'err, go astray'".
</span></p>
</div>
<div id="edn4">
<p class="MsoEndnoteText"><a href="#_ednref4" name="_edn4"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[4]</span></a><span lang="EN-US">R Laird Harris et. al, <span style="text-decoration: underline;">Theological Wordbook of the Old Testament.</span>
(3 vols.; Chicago: Moody Press, 1980, Vol 2) 650.<span style="text-decoration: underline;"> </span></span></p>
</div>
<div id="edn5">
<p class="MsoEndnoteText"><a href="#_ednref5" name="_edn5"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[5]</span></a><span lang="EN-US">Peter C. Craigie, <span style="text-decoration: underline;">Psalms 1-50 Word Biblical Commentary.</span>
(Waco, Texas: Word Publishers, 1986, Vol 19) 266.</span></p>
</div>
<div id="edn6">
<p class="MsoEndnoteText"><a href="#_ednref6" name="_edn6"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[6]</span></a><span lang="EN-US">Harris et. al, 651.</span></p>
</div>
<div id="edn7">
<p class="MsoEndnoteText"><a href="#_ednref7" name="_edn7"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[7]</span></a><span lang="EN-US">Harris et. al, 651.</span></p>
</div>
<div id="edn8">
<p class="MsoEndnoteText"><a href="#_ednref8" name="_edn8"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[8]</span></a><span lang="EN-US">Ronald Youngblood, "A New Look at the Three Old Testament Roots
for "Sin", <span style="text-decoration: underline;">Biblical and Near Eastern Studies.</span> (ed. Gary A.
Tuttle; Grand Rapids: Eerdmans, 1978) 201.</span></p>
</div>
<div id="edn9">
<p class="MsoEndnoteText"><a href="#_ednref9" name="_edn9"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[9]</span></a><span lang="EN-US">Tate, 16.</span></p>
</div>
<div id="edn10">
<p class="MsoEndnoteText"><a href="#_ednref10" name="_edn10"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[10]</span></a><span lang="EN-US">Willem VanGemeren, "Psalms", <span style="text-decoration: underline;">The Expositor's Bible
Commentary.</span> (12 vols.; ed. Frank E. Gaebelein; Grand Rapids: Zondervan,
1991, vol 5) 271. </span></p>
</div>
<div id="edn11">
<p class="MsoEndnoteText"><a href="#_ednref11" name="_edn11"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[11]</span></a><span lang="EN-US">Youngblood, 202f.</span></p>
</div>
<div id="edn12">
<p class="MsoEndnoteText"><a href="#_ednref12" name="_edn12"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[12]</span></a><span lang="EN-US">Artur Weiser, <span style="text-decoration: underline;">The Psalms.</span> (London; SCM Press, 1966) 281.</span></p>
</div>
<div id="edn13">
<p class="MsoEndnoteText"><a href="#_ednref13" name="_edn13"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[13]</span></a><span lang="EN-US">Gerhard Von Rad, <span style="text-decoration: underline;">Old Testament Theology.</span> (2 Vols.; London:
Oliver and Boyd, 1962, vol. 1) 272ff. Here Von Rad outlines to the implications
of what uncleanness meant to the people of Yahweh. He goes into an in depth
discussion of the importance of being clean not only outside, but also inside
covering cleanness in relation to the Temple, food, the priests, the objects of
the cultus and the necessity for cleanness for the individual. Displaying how
to be unclean was to displease Yahweh.</span></p>
</div>
<div id="edn14">
<p class="MsoEndnoteText"><a href="#_ednref14" name="_edn14"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[14]</span></a><span lang="EN-US">Kraus, 501.</span></p>
</div>
<div id="edn15">
<p class="MsoEndnoteText"><a href="#_ednref15" name="_edn15"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[15]</span></a><span lang="EN-US">Robert W. Jenson, "Psalm 32" <span style="text-decoration: underline;">Interpretation.</span> 33,
April (1979) 172.</span></p>
</div>
<div id="edn16">
<p class="MsoEndnoteText"><a href="#_ednref16" name="_edn16"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[16]</span></a><span lang="EN-US">John Goldingay, "Psalm 51:16a (English 51:14a)" <span style="text-decoration: underline;">Catholic
Bible Quarterly</span> 40 (1978) 388f.</span></p>
</div>
<div id="edn17">
<p class="MsoEndnoteText"><a href="#_ednref17" name="_edn17"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[17]</span></a><span lang="EN-US">Goldingay, 390. For the complete argument put forward by Goldingay
see his article "Psalm 51:16a (English 51:14a)" CBQ 40 (1978)
388-390.</span></p>
</div>
<div id="edn18">
<p class="MsoEndnoteText"><a href="#_ednref18" name="_edn18"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[18]</span></a><span lang="EN-US">J.K. Zink, "Uncleanness and Sin, A Study of Job XIV 4 and Psalm
LI 7", <span style="text-decoration: underline;">Vetus Testamentum</span> 17 (1967) July, 354ff.</span></p>
</div>
<div id="edn19">
<p class="MsoEndnoteText"><a href="#_ednref19" name="_edn19"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[19]</span></a><span lang="EN-US">Zink, 355f.</span></p>
</div>
<div id="edn20">
<p class="MsoEndnoteText"><a href="#_ednref20" name="_edn20"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[20]</span></a><span lang="EN-US">Von Rad, 273. "the unclean was the most basic form in which
Israel encountered what was displeasing to God".</span></p>
</div>
<div id="edn21">
<p class="MsoEndnoteText"><a href="#_ednref21" name="_edn21"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[21]</span></a><span lang="EN-US">Zink, 360f.</span></p>
</div>
<div id="edn22">
<p class="MsoEndnoteText"><a href="#_ednref22" name="_edn22"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[22]</span></a><span lang="EN-US">Zink, 360.</span></p>
</div>
<div id="edn23">
<p class="MsoEndnoteText"><a href="#_ednref23" name="_edn23"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[23]</span></a><span lang="EN-US">Patrick D. Miller, "Psalm 130" <span style="text-decoration: underline;">Interpretation.</span> 33,
April (1979)178.</span></p>
</div>
<div id="edn24">
<p class="MsoEndnoteText"><a href="#_ednref24" name="_edn24"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[24]</span></a><span lang="EN-US">Miller, 178.</span></p>
</div>
<div id="edn25">
<p class="MsoEndnoteText"><a href="#_ednref25" name="_edn25"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[25]</span></a><span lang="EN-US">Tate, 14.</span></p>
</div>
<div id="edn26">
<p class="MsoEndnoteText"><a href="#_ednref26" name="_edn26"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[26]</span></a><span lang="EN-US">Tate, 14.</span></p>
</div>
<div id="edn27">
<p class="MsoEndnoteText"><a href="#_ednref27" name="_edn27"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[27]</span></a><span lang="EN-US">Weiser, 402.</span></p>
</div>
<div id="edn28">
<p class="MsoEndnoteText"><a href="#_ednref28" name="_edn28"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[28]</span></a><span lang="EN-US">Tate, 14f.</span></p>
</div>
<div id="edn29">
<p class="MsoEndnoteText"><a href="#_ednref29" name="_edn29"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[29]</span></a><span lang="EN-US">Tate, 15.</span></p>
</div>
<div id="edn30">
<p class="MsoEndnoteText"><a href="#_ednref30" name="_edn30"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[30]</span></a><span lang="EN-US">Craigie, 266.</span></p>
</div>
<div id="edn31">
<p class="MsoEndnoteText"><a href="#_ednref31" name="_edn31"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[31]</span></a><span lang="EN-US">Leslie C. Allen, <span style="text-decoration: underline;">Psalms 101-150, Word Biblical Commentary.</span>
(Waco, Texas: Word Publishers, 1986, Vol 21) 196.</span></p>
</div>
<div id="edn32">
<p class="MsoEndnoteText"><a href="#_ednref32" name="_edn32"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[32]</span></a><span lang="EN-US">Miller, 180.</span></p>
</div>
<div id="edn33">
<p class="MsoEndnoteText"><a href="#_ednref33" name="_edn33"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[33]</span></a><span lang="EN-US">Miller, 180. We hear it in Psalm 103:</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">&nbsp;&nbsp; The steadfast love of the Lord is</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">&nbsp;&nbsp; from everlasting to everlasting</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">&nbsp;&nbsp; upon those who fear him (v.17).</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">and in Psalm 23:</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">&nbsp;&nbsp; He leads me in the paths of
righteousness</span></p>
<p class="MsoEndnoteText"><span lang="EN-US">&nbsp;&nbsp; for his name's sake. (v.3.)</span></p>
</div>
<div id="edn34">
<p class="MsoEndnoteText"><a href="#_ednref34" name="_edn34"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[34]</span></a><span lang="EN-US">VanGemeren, 228. "The psalmist also needs
"forgiveness" in view of his failures. He prays for God's covenant
"mercy" (<em>rah</em></span><em><span style="font-size: 8pt; position: relative; top: -3pt;" lang="EN-US">a</span><span lang="EN-US">m</span></em><em><span style="font-family: Symbol;" lang="EN-US">i</span><span lang="EN-US">m</span></em><span lang="EN-US">) and "love" (<em>hese<span style="text-decoration: underline;">d</span></em>), which he has extended
"from of old" (cf. 103:17; 143:5) to his covenant people: Abraham,
Isaac, Jacob and the tribes of Israel (cf. Exod 34:6)". </span></p>
</div>
<div id="edn35">
<p class="MsoEndnoteText"><a href="#_ednref35" name="_edn35"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[35]</span></a><span lang="EN-US">Rev. Henry McKeating, "Divine Forgiveness in the Psalms." <span style="text-decoration: underline;">Scottish
Journal of Theology.</span> Vol 18, March 1965 p 72.</span></p>
</div>
<div id="edn36">
<p class="MsoEndnoteText"><a href="#_ednref36" name="_edn36"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[36]</span></a><span lang="EN-US">McKeating, 73.</span></p>
</div>
<div id="edn37">
<p class="MsoEndnoteText"><a href="#_ednref37" name="_edn37"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[37]</span></a><span lang="EN-US">McKeating, 70.</span></p>
</div>
<div id="edn38">
<p class="MsoEndnoteText"><a href="#_ednref38" name="_edn38"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[38]</span></a><span lang="EN-US">McKeating, 70.</span></p>
</div>
<div id="edn39">
<p class="MsoEndnoteText"><a href="#_ednref39" name="_edn39"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[39]</span></a><span lang="EN-US">Craigie, 266.</span></p>
</div>
<div id="edn40">
<p class="MsoEndnoteText"><a href="#_ednref40" name="_edn40"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[40]</span></a><span lang="EN-US">John Calvin, "Psalms" <span style="text-decoration: underline;">Calvins Commentaries.</span> (trans.
Rev. James Anderson; Edinburgh: The Calvin Translation Society, 1845) 528.</span></p>
</div>
<div id="edn41">
<p class="MsoEndnoteText"><a href="#_ednref41" name="_edn41"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[41]</span></a><span lang="EN-US">Von Rad, 275.</span></p>
</div>
<div id="edn42">
<p class="MsoEndnoteText"><a href="#_ednref42" name="_edn42"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[42]</span></a><span lang="EN-US">Zink, 360.</span></p>
</div>
<div id="edn43">
<p class="MsoEndnoteText"><a href="#_ednref43" name="_edn43"><span class="MsoEndnoteReference" style="font-size: 10pt; font-family: Brougham;" lang="EN-US">[43]</span></a><span lang="EN-US">Kraus, 369.</span></p>
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